know of your own religious development and history. I cannot
sufficiently admire your candor and frankness hitherto."

"You may depend upon it," said Fellowes, "I will not hesitate to
answer any questions you choose to put. I am not ashamed of the system
I have adopted,--or rather selected, for I do not agree with any one
writer--although I confess I wish I were a better advocate of it."

"O, rest assured that 'spiritualism' can lose nothing by your
advocacy. As to your independence of mind, you act, I am sure, upon
the maxim in verba nullius jurare. Your system seems to me quite a
spices of eclecticism. There is no fear of my confounding you with
the good old lady who, after having heard the sermon of some
favorite divine, was asked if she understood him. 'Understand him!'
said she; 'do you think I would presume?--blessed man! Nor with
the Scotchwoman who required, as a condition of her admiration, that
a sermon should contain some things at least which transcended her
comprehension. 'Eh. it is a' vara weel,' said she, on hearing one
which did not fulfil this reasonable condition; 'but do ye call that
fine preaching?--there was na ae word that I could na explain mysel.'"

Fellowes smiled good-naturedly, and then said, "I was going to
observe, in relation to the present subject, that it is 'moral and
spiritual' truth which Mr. Newman says it is impossible should be the
subject of a book-revelation."

Harrington, apparently without listening to him, suddenly said, "By
the by, you agree with Mr. Newman, I am sure, that God is to be
approached by the individual soul without any of the nonsense of
mediation, which has found so general--all but universal--sanction